Myth Making as a Human Communication Paradigm: The Case of ...

American Communication Journal
Vol. 9, No. 3, Fall 2007

Myth Making as a Human Communication Paradigm: The Case of
Martin Luther King, Jr., and the Civil Rights Movement

Kerry Owens

Keywords: Myth; Narrative; Homo Narran, Homo Mythic; Nonviolence; Civil Rights

In this article I propose the mythic paradigm as a model for understanding human
communication. The term myth refers to an encompassing story emerging from several specific
narratives. I am attempting to expand on the narrative paradigm first proposed by Walter
Fisher. Just as Fisher’s paradigm grants a great deal of rhetorical force to narrative, the
paradigm I propose extends that power to the myths created through the fusion of various
narratives. I challenge the notion that any narrative can be examined in isolation. The meaning
and significance of life requires the recognition of a mythic structure. Myth making is a capacity
we all share. The mythic paradigm allows the acceptance or rejection of assertions based on
their ability to be incorporated into a particular myth. In order to illustrate the application of
the mythic paradigm, I examine the mythic structure created by the rhetoric of Dr. Martin Luther
King, Jr. during the civil rights movement.

Kerry Owens, PhD is a Professor and Director of Forensics at the University of Mary Hardin-Baylor.
Correspondence: Dept. of Communication Studies, UMHB Box 8012, University of Mary Hardin-Baylor, 900
College Street, Belton, TX 76513 Email: [email protected]. The author wishes to thank Dr. Todd Frobish at
Fayetteville State University for his comments regarding an earlier draft of this essay. This paper reflects work
conducted with the help of a summer faculty development grant provide by the University of Mary Hardin-Baylor.

Since Walter Fisher proposed the narrative paradigm in 1984, the paradigm has been
greeted with a mixture of enthusiasm and skepticism. Fisher‟s notion of narrative
communication and reasoning does not negate traditional rationality, but proposes an alternative
to it, which seems to explain all discourse as narrative. The narrative paradigm has undoubtedly
been influential, and while many critics have applied Fisher‟s ideas, others have been hesitant to
accept his overall theory.

The narrative paradigm has been criticized for its attempt to establish a hierarchy where
narrative is more highly valued than traditional rationality. The limited role of traditional
rationality in the narrative paradigm renders the narrative paradigm highly problematic when
critics seek to apply the narrative to the critical assessment of texts. Furthermore, the narrative
paradigm cannot enable us to make a choice when two or more narratives are equally coherent.
The narrative paradigm cannot function as the sole means for selecting one narrative over
equally coherent competing narratives or assessing the text‟s adequacy as the response to the
rhetorical situation. The status of traditional rationality within Fisher‟s model can be seen as a
severe weakness in the narrative paradigm. Without traditional rationality there is no way to
assure the audience will not choose bad stories based on self delusion or rationalization. The
narrative paradigm does not provide an acceptable method of judging the claims of the rhetor or
the rhetorical critic. Essentially, the narrative paradigm is problematic in that it relies on the
critic‟s personal judgment regarding the narrative presented by the rhetor (Warnick, 1987).

However, the purpose of this paper is not to take issue with the notion that narrative does
not subsume rationality, but rather to argue that Fisher‟s basic paradigm does not adequately
account for the role myth plays in creating narratives, which impact human understanding. I
propose a new paradigm which explains the rhetorical force of narrative, the mythic paradigm.
Only when narratives work together to create myth, do they assume the power Fisher has granted
to the narrative paradigm.

The term myth means, here, an encompassing story emerging from several specific
narratives. The mythic paradigm insists that human understanding be viewed as the result of the
fusion of several individual narratives combining to create mythic structures that define
humankind‟s place in the universe. The mythic paradigm challenges the notion that any
narrative act can be examined in isolation. In order to be understood, a narrative must be
examined within the larger framework of the overall myth within which it is situated. For
instance, no sermon delivered by a Christian minister can be understood without placing it within
the structure of the Christian myth. Also, no political speech in America can be understood
without placing it within the mythic structures of the American dream, the frontier myth, or
numerous other myths that have shaped the American psyche. The meaning and significance of
life in all of its social dimensions requires the recognition of its mythic structure. The mythic
paradigm actually subsumes the narrative paradigm. Fisher (1984) proposed the root metaphor,
homo narran, to represent the essential nature of human beings. I propose homo mythic as the
metaphor most accurate in describing human nature. When homo mythic is taken as the master
metaphor it subsumes homo narran.

Homo narran is a conception that informs various ways of “recounting” or “accounting
for” human choice and action. “Recounting” takes the form of history, biography, or
autobiography. “Accounting for” takes the forms of theoretical explanation and argument.
“Recounting” and “accounting for” can also be expressed in other ways, such as drama and

poetry. Regardless of the form they assume, “recounting” and “accounting for” are stories we
tell ourselves and each other to establish meaning (Fisher, 1984).

However, homo narran is not sufficient to explain why narratives become an accepted
way of “recounting” and “accounting for” our actions. It is only when we view man as homo
mythic that we can truly understand how rhetoric works to explain and create our place in the
world around us. Thus, narratives work together to create myth and homo mythic subsumes
homo narran. This merely extends Fisher‟s work to its logical conclusion. As Fisher (1984)
noted, “The homo narran metaphor is an incorporation and extension of Burke‟s definition of
man as the symbol-using animal.” (p. 6) Since narratives serve as symbols and join together to
create myths, myths must then serve as symbols for all moral and ethical decisions as well as
understanding. Myths take on rhetorical force rather than fantasy and serve to guide human
behavior.

The following contentions structure the mythic paradigm. (1) Humans working as a
group are essentially myth makers. (2) Myths provide the basis for human reasoning. (3) Good
reason is measured against mythic standards emerging from history, culture, and narrative. (4)
Rationality is determined by the nature of persons as myth-making beings. (5) Different myths
guide human action and serve as the communicative expressions of social reality.

These characteristics subsume the narrative paradigm. Myth making is a capacity we all
share. The mythic paradigm does not require reasoning or even the tests of narrative fidelity and
narrative probability. It simply allows the acceptance or rejection of certain assertions based on
their ability to be incorporated into a particular myth. The mythic paradigm offers an
understanding of human action. Myths serve as the guide for moral judgment.

THE CIVIL RIGHTS MOVEMENT

America has faced no greater moral decisions than those made during the civil rights
movement. In order to illustrate the application of the mythic paradigm, I propose to analyze
how myths were used during the civil rights movement to advocate social change.

During the civil rights movement of the 1960s, a highly visible program for racial
equality that emerged from a distinct mythic structure dominated public consciousness. This
program aimed at complete integration through nonviolent protest. This vision defined the
spectrum of the freedom struggle during the 1960s. The most esteemed leader of this nonviolent
assimilationist group was Dr. Martin Luther King, Jr. He was the spokesman for a huge
coalition of groups that accepted his rhetoric, tactics, and philosophy, essentially his mythic
structure.

The struggle for racial equality continues today, and the legacy of King still haunts
present day African-American spokesmen. Just as America‟s political leaders frequently call
upon the ideas of the founding fathers for support, so do African-American leaders call upon the
ideas of King. The myth of King is still so powerful that in the American psyche it dominates all
other mythic structures.

King articulated a mythic vision that violence was never justified. He never spoke of
violent defense, and his message emphasized nonviolent resistance. King also clearly articulated
the mythic view that African Americans were very much a part of America, and the African-

American dream was essentially a fulfillment of that American dream. King presented the
doctrine of passive resistance as a method of appealing to the humanity of whites to grant
equality to African Americans. King‟s mythic structure was even consistent with the mythic
structure underlying traditional American values, chiefly, those of equality and justice for all.

King was the representative spokesman and driving force behind this vision in the 1960s,
but his mythic structure is trans-historical and has continued to win followers. Although we can
conceptualize King‟s message within its proper historical context, because of its rhetorical force,
King acts more like an agent or custodian of this mythic structure. King articulated the basic
goodness of human beings as a fundamental axiom.

The height of the civil rights movement is marked by King‟s famous March on
Washington, the setting for his “Letter from Birmingham Jail,” and his nonviolent
demonstrations in numerous Southern cities. Though his life ended with his assassination, the
myth continued.

The purpose of this study is to examine the “core texts” of Martin Luther King, Jr., in
order to apply the mythic paradigm to illustrate how these “core texts” work together to create
the mythic structure Americans use to understand race relations. As every rhetorician knows,
bodies, objects, sites, and strategies do not possess fixed meanings. They acquire meaning. And
as time goes by, those acquired meanings are “contested” in societal and moral space. Thus, this
study seeks to unearth the mythic structure emerging from King‟s rhetoric. King is viewed as an
iconic leader who gave the civil rights movement its dominant form. His myth is appealed to a
broad audience, and he is presented as the spokesman for a variety of African-American points
of view.

METHOD OF ANALYSIS

In order to illustrate how King produced America‟s dominant mythic structure for
understanding race relations, I will explore the myth evoked by his rhetoric as a variant to the
timeless myth of the hero‟s quest. Joseph Campbell (1949) asserts that hero myths begin in
separation when the hero leaves family and community for a journey into the darkness. Here the
hero faces a series of tests such as riddles, conflicts, or captivities, and eventually emerges
triumphant to receive great gifts. However, the hero transcends personal ambition and returns
home to share the gifts with those most in need.

DATA

In order to unearth the mythic structure of the message of King, I will examine seven of
his major speeches. These speeches have been extensively anthologized and quoted. They form
the fragments or sinews of the canonical “texts” of King. In the winnowing of the rhetorical
legacy, these are the speeches with the toughest lives, the survivors and emblems of the official
message. The speeches span a period from 1957 to the night before his assassination on April 3,
1968. They are “Give Us the Ballot-We Will Transform the South,” I Have a Dream,” “Eulogy
for the Martyred Children,” “Nobel Prize Acceptance Speech,” Our God Is Marching On!” “A
Time to Break Silence,” and “I See the Promised Land. Transcripts of the speeches appear in A
Testament of Hope: The Essential Writings of Martin Luther, King, Jr., edited by James Melvin
Washington and published in 1986.

THE MYTHIC JOURNEY OF MARTIN LUTHER KING, JR

The myth of the questing hero provides the underlying theme of King‟s discourse. It
informs his persona, structures his rhetoric, and provides a model of exemplary life for the
masses who respond to his message. Campbell clearly and succinctly outlines the elements of a
hero‟s quest:

A hero ventures forth from the world of common day into a region of supernatural
wonder: fabulous forces are encountered and a decisive victory is won: the hero comes
back from this mysterious adventure with the power to bestow boons on his fellow man
(Campbell, 1949, p. 30).

The hero‟s journey begins in separation; he leaves family and community for a journey
into darkness. Here he faces a series of tests such as riddles, combats, or captivities. The hero
achieves great victories and receives gifts. However, the hero has transcended his personal
ambition. Dying to personal ambition, he wishes to serve others. Returning home, the mythic
hero attempts to bring salvation to his people, although, as in the case of King Arthur, Roland, or
Hans Castrop, he is not always successful in doing so (Segal, 1990).

The character of the hero has been well defined. During his journey, the hero is assisted
by a protector. In Christian myth this protector takes the form of the Holy Spirit. In Jewish
myth, Jehovah watches over the Jews. The hero is often isolated during his journey. Jonah was
in the belly of the whale. Moses was left alone in the bulrushes and went alone to Mount Sinai
to receive the Ten Commandments. Jesus was buried in the tomb. The hero must also survive a
succession of trials and may be tempted to give up his quest, returning with a boon for his people
(Campbell, 1949). In order to apply the mythic paradigm to King‟s legacy, I will analyze King‟s
birth as a hero, the mythical journey he undertakes, the mythical vision of community that
emerges in his discourse, his death, and his legacy.

BIRTH OF A HERO

In the retrospective construction of King‟s “myth,” the young visiting minister from
Boston and Atlanta was fated to emerge as the leader of the civil rights movement on December
1, 1955, when Rosa Parks took her famous ride on a Montgomery city bus. On that day, Parks
boarded a bus and sat down in a seat on the eleventh row. The first ten rows of a Montgomery
city bus were reserved for white passengers. When all of the seats were full, a white passenger
boarded, and the bus driver ordered that four African Americans on the eleventh row give up
their seats. Three of the passengers moved. Parks remained seated and was arrested (Abernathy,
1989).

After her arrest, the African-American ministers of Montgomery met Friday evening,
December 2, 1955, in the basement of Dexter Avenue Baptist Church, where King was a visiting
minister, to organize a protest against the treatment of African Americans riding city buses. The
ministers agreed to ask their congregations not to ride the city buses and called for another
meeting on Monday, December 5, 1955, to decide whether or not to extend the boycott. The
Monday boycott was a tremendous success, and the ministers met that evening and formed the
Montgomery Improvement Association to lead the boycott. King was elected leader of the
group, and a 385-day boycott resulted in the complete desegregation of the Montgomery

transportation system. His role as leader in the Montgomery bus boycott marked his sudden
emergence as the leader of the civil rights movement. King began his mythic journey in
Montgomery, a journey leading him to travel across the South with sit-ins, freedom rides, and
marches. Although King did not begin these far-flung efforts, he was drawn into them as the
catalyst, and legacy defines him as the hero destined to lead the civil rights movement.

JOURNEY

In tracing the hero myth created by King, it is important to note that King identified his
personal journey and that of his constituents with the historic conception of African Americans
as a people destined to move from freedom to bondage to freedom again in the manner of the
ancient Israelites. King often spoke of his journey to bring equality to his people. He developed
a powerful metaphor: The March.

One of the many literal marches of the civil rights movement which helping to construct
the hero myth was the march from Selma to Montgomery, which ended on the steps of the
Alabama capital building on March 25, 1965. King declared the march a great victory,
proclaiming Selma, “a great shining moment in the conscience of man.” (King, 1965, p. 228) He
declared further, that:

“There was never a moment in American history more honorable and more inspiring than
the pilgrimage of clergymen and laymen of every race and faith pouring into Selma to
face danger at the side of its embattled Negroes (King, 1965, p.228).”

King refers to the march as a triumph and asserts that it is a step toward African
Americans gaining access to the American dream when he says, “Let us therefore continue our
triumph and march to the realization of the American dream (King, 1965, p.229).

King‟s marches allowed him to achieve great victories. Although he did not take direct
credit for these victories, the myth created by his rhetoric fostered a sense of inevitable victory
for African Americans.

In his “I Have a Dream” speech, King speaks of the unfulfilled promise of the
Emancipation Proclamation. By portraying the Emancipation Proclamation and the “Brown”
decision as unfulfilled yet soon to be realized victories, King creates a myth portraying himself
as the hero able to achieve meaningful victories,

In accepting the Nobel Peace Prize on December 10, 1964, in Oslo, Norway, King
asserted that, under his leadership, African Americans were indeed achieving great victories: “I
accept this award on behalf of a civil rights movement which is moving with determination and
majestic scorn for risk and danger to establish a reign of freedom and a rule of justice (King,
1964, p. 224).” King went on to speak of new civil rights that African Americans acquired on
“the tortuous road which has led from Montgomery, Alabama, to Oslo (King, 1964, p. 225).”

King also speaks of great victories in his speech after the Selma march. He credits the
Selma march with having forced President Johnson to support the cause of civil rights more
strongly, recounts victories in Birmingham and Montgomery, and declares segregation on its
deathbed in Alabama:

From Montgomery to Birmingham, from Birmingham to Selma, from Selma, from Selma
back to Montgomery, a trail wound in a circle and often bloody, yet it has become a
highway up from the darkness. Alabama has tried to nurture and defend evil, but the evil
is choking to death in the dusty roads and streets of this state.

So I stand before you this afternoon with the conviction that segregation is on its
deathbed in Alabama, and the only thing uncertain about it is how costly the
segregationists and Wallace will make the funeral (King, 1964, p. 228).

While the Selma march was not a total victory, it was still a great victory. Perhaps as
important as the victories King celebrates in his Selma speech are the victories he predicts.
Although King did not live to see his vision of racial harmony in this country, he was able to
articulate a mythic journey that ends with ultimate equality and victory for African Americans.
By ending his speech with the words of the “Battle Hymn of the Republic,” King is able to create
rhetorically the complete abolishment of segregation in the South. It is also interesting that he
chooses the words of a song associated with Union troops during the Civil War. This seems to
be an extension of a theme articulated in his “I Have a Dream” speech. The mythic structure of
King‟s rhetoric articulates a vision of the civil rights movement as an extension of the mission
begun by the Emancipation Proclamation and the Civil War. King also discusses great victories
during his mythic journey in his final address, “I See the Promised Land,” delivered April 3,
1968, the night before his assassination. King discusses actual victories that had been won, such
as the Birmingham campaign. But more importantly, King discusses the coming victory when
he compares the plight of African Americans, specifically the striking sanitation workers in
Memphis, to Jews during the Exodus. The sanitation workers, however, can be seen to represent
the entire African-American population. The mayor of Memphis is compared to the Pharaoh, but
again this analogy can be seen to represent the white power structure as a whole. Essentially, in
this speech, Memphis becomes a microcosm for the worldwide struggle between the empowered
and the disempowered. Rhetorically, King is able to complete the mythical journey. Although
he never actually completes the journey, just as Beowulf slays Grendal and his mother, just as
Matt Dillon chases the men in black hats out of Dodge, just as Christ rises from the dead, and
just as Moses leads the Jews out of Egypt, King rhetorically creates a myth taking his people to
the Promised Land. In concluding his speech, King seems to predict his own death in strangely
prophetic fashion:

Like anybody, I would like to live a long life. Longevity has its place. But I‟m not
concerned about that now. I just want to do God‟s will. And he‟s allowed me to go up to
the mountain. And I‟ve looked over. And I‟ve seen the Promised Land. I may not get
there with you. But I want you to know tonight, that we, as a people will get to the
Promised Land (King, p. 286).

SUFFERING AND SACRIFICE

King‟s mythical journey portrays a hero who has made sacrifices, but his journey is not
the isolated pilgrimage of the Greek hero. It is a communal journey. The gifts of equality and
justice that African Americans gain through challenges and suffering give them a special mission
and role for the redemption of the world. King speaks of lynching, the denial of voting rights,
and persecution by the Ku Klux Klan in discussing challenges along the way during this journey
to freedom.

King‟s most famous oration, “I Have a Dream,” also refers to the suffering encountered
by both himself and African Americans as a group. He begins the speech by reminding the
audience that African Americans have suffered greatly under slavery; and even though they have
been freed from slavery by the Emancipation Proclamation, the promises of freedom have not
been made real. He reminds the audience also that African Americans have been forced to
endure the humiliation of segregation, have been the victims of police brutality, have been
economically disadvantaged, and have not been allowed to vote. Thus, King transforms those
burdens that Americans traditionally assign to personal failure or weakness and recontextualizes
them as signs of Godly election.

King uses his periodic jailing as a metaphor for the isolation of segregation. King‟s
rhetoric works to produce an image of sacrifice and suffering when he says:

I am not unmindful that some of you have come fresh from narrow jail cells. Some of
you have come from areas where your quest for freedom left you battered by the storms
of persecution and staggered by the winds of police brutality (King, p.219).

He goes on to point out that, “the Negro lives on a lonely island of poverty in the midst of
a vast ocean of material prosperity” (King, 1963, p. 221). This speech serves to reinforce the
powerful recontextualization of suffering and sacrifice. During the mythic journey suffering
always enables and redeems the sufferer.

King also spoke of the contemporary value of sacrifice when he accepted the Nobel
Prize. He accepted the award as African Americans endured a “long night of racial injustice”
(King, 1964, p. 224). He mentions the sacrifices made in Birmingham, where African
Americans marching for freedom were met with “fire hoses, snarling dogs, and even death
(King, 1964, p. 224).” He mentions the murders of three civil rights workers in Philadelphia,
Mississippi, and he mentions that African Americans also suffer because they are economically
disempowered in America.

Suffering is a major theme in the speech King gave at the conclusion of the march from
Selma to Montgomery. King speaks of literal suffering encountered during the march, “Some of
our faces are burned from the outpourings of the sweltering sun. Some have literally slept in the
mud. We have been drenched by rains.” (King, 1965, p. 227)

While King is speaking of literal hardships encountered during the march, the literal
suffering can also be seen as a metaphor for many other hardships endured by African
Americans. For instance, King also speaks of the hardships of segregation and the denial of the
vote to African Americans: “The threat of the free exercise of the ballot by the Negro and the
white masses alike resulted in the establishing of the segregated society.” (King, 1965, p. 228)
King also mentions that African Americans are the victims of bombings of their homes and
churches.

In a “Time to Break Silence,” a speech dealing with the Vietnam War and not civil rights
directly, King also speaks of suffering. However, in this speech King speaks primarily of
suffering on a global level as opposed to simply African-American suffering; he speaks of
suffering on a world-wide level. He is concerned not just with the suffering of African
Americans but with the suffering of all the dark peoples of the world...

King states early in the speech on Vietnam that the United States government bears “their
greatest responsibility in ending a conflict that has exacted a heavy price on both continents”
(King, 1967, p. 232). The Vietnam War caused suffering for many reasons, among them being
the redirection of money away from social programs. The United States government was not
able to invest financial resources in the American poor because too much money was being spent
on Vietnam. According to King, the war was a manipulation of the poor.

King also acknowledges the suffering of the Vietnamese when he speaks of the
relationship between American Christians and the Vietnamese. He states that “We are called to
speak for the weak, for the voiceless, for the victims of our nation and for those it calls enemy,
for no document from human hands can make these humans any less our brothers” (King, 1967,
p. 234). The atrocities of Vietnam, according to King, caused America to stray from the
intended destination of King‟s journey. America is concentrating her energies in the wrong
place. No good can come out of the suffering of Vietnam. It is not noble, and it is not
redemptive. America has strayed from the path outlined in King‟s mythic journey. King
continues the discussion of the unredemptive suffering in Vietnam:

We have destroyed their two most cherished institutions: the family and the village. We
have cooperated in the crushing of the nation‟s only non-Communist revolutionary
political force—the unified Buddhist church. We have supported the enemies of the
peasants of Saigon. We have corrupted their women and children and killed their men
(King, 1976, p. 236).

Finally, the motifs of suffering and sacrifice in King‟s myth appear in his final public
speech, “I See the Promised Land.” King uses an extended metaphor to discuss sacrifice. He
uses the biblical parable of the Good Samaritan. King recounts the story. A man has been
robbed by thieves and left injured on the Jericho Road. Two very holy righteous men pass the
injured man but do not stop to help. However, the Good Samaritan comes by and stops to help.

Although stopping to help does not prove to be a sacrifice for the Samaritan, King
explains that the sacrifice comes in the form of the risk taken by the Samaritan when he explains
why the previous two I do not stop:

It‟s possible that these men were afraid. You see the Jericho Road is a dangerous road. I
remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from
Jerusalem down to Jericho. And as soon as we got on the road I said to my wife, „I can
see why Jesus used this as a setting for his parable.‟ It‟s a winding, meandering road.
It‟s really conducive for ambushing. You start out in Jerusalem, which is about 1,200
miles, or rather 1,200 feet above sea level. And by the time you get down to Jericho,
fifteen or twenty minutes later, you‟re about 2,200 feet below sea level. That‟s a
dangerous road. In the days of Jesus it came to be known as the „Bloody Pass.‟ And you
know it‟s possible that the priest and the Levite looked over at that man on the ground
and wondered if the robbers were still around. Or it‟s possible that they felt that the man
on the ground was merely faking. And he was acting like he had been robbed and hurt, in
order to seize them over there, lure them there for quick and easy seizure (King, 1968, pp.
284-285).

The Jericho Road was dangerous, and the first two men were afraid they might be

robbed. The first two men ask the question, “If I stop to help this man, what will happen to me

(King, 1968, p. 285)?” However, the Good Samaritan comes by and asks, “If I do not stop

to help this man, what will happen to him (King, 1968, p. 285)?”

King then goes on to say that the audience in Memphis must be prepared to make
sacrifices:

That‟s the question before you tonight. Not, „If I stop to help the sanitation workers what
will happen to all of the hours that I usually spend in my office every day and every week
as pastor?‟ The question is not, „If I stop to help this man in need, what will happen to
me? If I do not stop to help the sanitation workers what will happen to them?‟ That‟s
question (King, p. 285).

Through the use of the extended metaphor of the Good Samaritan, King is able to illustrate the
importance of sacrifice to the quest for equality. The sacrifices necessary to help the sanitation
strike in Memphis had become a microcosm for the larger struggle. It is also important that the
sacrificer was a Samaritan. Samaritans were looked down on by Jews. If a Samaritan could risk
his life for a Jew, then African Americans and whites can sacrifice to bring about the Promised
Land at the end of King‟s mythical journey.

KING’S LEGACY

King‟s mythic journey allows African Americans to achieve victory in their struggle for
equality. King‟s mythic journey illustrates the global inclusiveness of King‟s legacy. His
journey includes all humanity, not just African Americans. His mythic vision is an all-
encompassing quest for brotherhood among all people, so when King speaks of the Promised
Land, he is not speaking of equality for only African Americans. He is speaking of the ability of

all races of the world to live in harmony.

This, then, is the myth created by the rhetoric of Martin Luther King, Jr. He was a
minister, political activist, and Christian. He wanted everyone to make it to the Promised Land.
King‟s rhetoric reveals a hero on a quest to achieve equality for African Americans. As a mythic
hero, he was able to achieve great victories for his people, and these victories were achieved
through great sacrifices. King ultimately sacrificed his life, but this sacrifice has become part of
his rhetorically created myth. This sacrifice secured his place as an icon of the civil rights
movement.

His mythic journey ends when he dies, having sacrificed his life so that all humanity may
begin to reach the Promised Land of peace and brotherhood. His mythic legacy is indeed
powerful, and he can be compared with figures whose lives created other hero myths, such as
Christ, Moses, and even Abraham Lincoln.

SUMMARY AND CONCLUSIONS

The myth of Martin Luther King, Jr., represents the dominant view of race relations in
this country. This myth defines race relations and offers a vehicle for understanding race
relations in America. Our knowledge of race relations springs from this myth, helping races
observe our commonalities, structuring our understanding of truth, defining our epistemic and

ontological understanding of race relations. This myth is compelling and dominates the
collective psyche of our society. The mythic nature of discourse makes it compelling.

While the power and influence of myth cannot be denied, questions about the power of
myth remain. What other myths dominate our societal values? Can we judge one myth to be
better than others? Why do some groups accept certain myths and reject others? Must we judge
certain myths as being more acceptable because they mesh with our cultural values? Can two
divergent myths be accepted? Can two divergent myths be merged to create a new myth?

In proposing the mythic paradigm, I am not dismissing the importance of logic or
narrative. I am proposing that man is a myth-making creature and in order to understand what
drives human actions, we must understand human myth. By articulating the dominant myth
guiding the civil rights struggle, I have illustrated that the mythic structure one accepts
determines what actions one will take. A belief in a nonviolent hero will bring nonviolent
actions. A belief in a myth calling for freedom, equality, and harmony for all races will bring
about a society advocating freedom, equality, and harmony for all races.

REFERENCE LIST

Abernathy, R. D. (1989). And the walls came tumbling down. New York: Harper and
Row Publishers.

Campbell, J. (1949). The hero with a thousand faces. Princeton, N.J.: Princeton
University Press.

Fisher, W. R. (1984). Narration as a human communication paradigm: The case of public
moral argument. Communication Monographs, 51, 1-18.

King, M. L. (1957). Give us the ballot-we will transform the South. In J. M. Washington
(Ed. 1986), A testament of hope: The essential writings of Martin Luther King, Jr. (pp. 197-200).
San Francisco: Harper and Row Publishers.

King, M. L. (1963). I have a dream. In J.M Washington (ed. 1986), A testament of hope:
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